SECTION THREE - THE ENDING OF GLAMOUR - Part 4

The will and the breath,
my brother, are occultly synonymous terms. In this statement you have the clue to the ending of maya.

The above remarks are
preliminary to our study of the Technique of Indifference. It is necessary to
point out analogies and to link together the various aspects of related
teaching if true perception is to be developed. Let us divide our consideration
of this subject as follows:

1. Activity upon the etheric
plane, i.e., the world of forces.

a. Their distribution.

b. Their manipulation.

2. The Science of the Breath.

a. The relation of the will
and the breath.

b. Inspiration.

3. The Technique of
Indifference.

a. Through concentration.

b. Through detachment.

We enter now the field of
practical occultism. This is not the field of aspiration or the sphere of a
planned moving forward towards that which is higher and desirable. It is, in
some ways, a reverse activity. From the point reached upon the ladder of
evolution, the disciple "stands in spiritual Being" (as far as in him
lies), and consciously, deliberately works with the energies in the three
worlds. He directs them into the etheric body from whatever level he chooses to
work—mental, emotional, or from the vital plane itself. He does this in
conformity with some visioned idea, some cherished ideal, some sensed divine
pattern, some spiritual hope, some consecrated ambition or some dedicated
desire.

[246]

The etheric body of the
individual is, as you know, a part of the etheric body of humanity and this, in
its turn, is an aspect of the etheric body of the planet, which is likewise an
intrinsic part of the etheric body of the solar system. Incidentally, in this
far-reaching factual relationship, you have the basis of all astrological
influences. Man moves, therefore, in a whirlpool of forces of all types and qualities.
He is composed of energies in every part of his manifested and unmanifested
expression; he is, therefore, related to all other energies. His task is one of
supreme difficulty and needs the great length of the evolutionary cycle. With
the mass of world energies and systemic forces we cannot here deal, but we will
confine ourselves to the consideration of the individual problem, advising the
student to endeavour to extend his understanding of the microcosmic situation
to the macrocosmic.

a. Force distribution and manipulation upon the etheric plane.

We will now assume that the
aspirant is aware of the need for him to establish a new and higher rhythm in
his physical plane life, to organise his time in obedience to the injunction of
his higher self, and to produce, consciously and scientifically, those effects
which—in his highest moments—are presented to him as desirable. He has now a
certain amount of knowledge as to the equipment available for his task and has
mastered some facts anent the etheric vehicle. The pairs of opposites are
clearly seen by him, even if he is as yet influenced by one or other of them;
he is aware of a basic disagreement between his vision of goodness and his
expression of that goodness. He has learnt that he is a triple reflection of a
higher Trinity and that this Trinity is—for him—the Reality. He understands
that [247] mind, emotions and physical being are intended
eventually to manifest that Reality. In the last analysis, he knows that if
that intermediate aspect of himself, the etheric body, can be controlled and
rightly directed, then vision and expression will and must finally coincide. He
is also aware that the dense physical body (the outer tangible appearance) is
only an automaton, obedient to whatever forces and energies are the controlling
factors in the subjective, conditioning the man. Is that physical body to be
controlled by emotional force, pouring through the sacral centre and producing
desire for the satisfaction of the physical appetites, or through the solar
plexus leading to emotional satisfaction of some kind? Is it to be responsive
to the mind and work largely under the impulse of projected thought? Is it
perhaps to be directed by an energy greater than any of these but hitherto apparently
impotent, the energy of the soul as an expression of pure Being? Is it to be
swept into action under the impulse of sentient reactions, ideas and thoughts,
emanating from other human beings or is it to be motivated and spurred into
activity under the direction of the spiritual Hierarchy? Such are some of the
questions to which answers must be found. The stage of aspiring, dreaming and
of wishful thinking must now be superseded by direct action and by the
carefully planned use of the available forces, swept into activity by the
breath, under the direction of the inner eye and controlled by the spiritual
man. Which energies can and must be thus used? What forces must be brought
under direction? In what manner can they be controlled? Should they be ignored
and so rendered futile by that ignoring, or are they forces which are needed in
the great creative work?

It will be apparent to you
that the first step the spiritual investigator has to take is to
ascertain—truly and in the light of his soul—where exactly is his focus of
identification. [248]
By that I mean: Is his major use of
energy to be found upon the mental plane? Is he predominantly emotional and
utilising force from the astral plane the greater part of the time? Can he
contact the soul and bring in soul energy in such a manner that it negates or
offsets his personality force? Can he thus live like a soul upon the physical
plane, via the etheric body? If he earnestly studies this problem, he will in
time discover which forces are dominant in the etheric body and will become
aware consciously of the times and experience which call for the
expenditure of soul energy. This, my brother, will take time and will be the
result of prolonged observation and a close analysis of acts and sentient
reactions, of words and thoughts. We are here concerned, as you can see, with
an intensely practical problem which is at the same time an intrinsic part of
our study and which will be evocative of basic changes in the life of the
disciple.

He will add to this observation
and analysis of the strength of the force or the forces engaged, the conditions
which will swing them into action, the frequency of their appearance,
indicating to him novelty or habit, and likewise the nature of their
expression. In this way, he will arrive at a new understanding of the
conditioning factors which work through his vital body and make him—upon the
physical plane—what he essentially is. This will prove to him of deep spiritual
and significant help.

This period of observation
is, however, confined to mental and intelligent observation. It forms the
background of the work to be done, giving assurance and knowledge but leaving
the situation as it was. His next step is to become aware of the quality of the
forces applied; in ascertaining this, he will find it necessary to discover not
only his soul ray and his personality ray but to know also the rays of his
mental apparatus, and his emotional nature. This will lead [249] necessarily to another period of investigation and
careful observation, if he is not already aware of them. When I tell you that
to this information he must add a close consideration of the potencies of the
forces and energies reaching him astrologically, you will see what a stern task
he has set himself. Not only has he to isolate his five ray energies, but he
has to allow for the energy of his sun sign as it conditions his personality,
and of his rising sign as it seeks to stimulate that personality into soul
responsiveness, thus working out soul purpose through personality cooperation.

There are, therefore, seven
factors which condition the quality of the forces which seek expression through
the etheric body:

1. The ray of the soul.

2. The ray of the
personality.

3. The ray of the mind.

4. The ray of the emotional
nature.

5. The ray of the physical
vehicle.

6. The energy of the sun
sign.

7. The influence of the
rising sign.

Once, however, these are
ascertained and there is some assurance as to their factual truth, the entire
problem begins to clarify and the disciple can work with knowledge and
understanding. He becomes a scientific worker in the field of hidden forces. He
knows then what he is doing, with what energies he must work, and he begins to feel
these energies as they find their way into the etheric vehicle.

Now comes the stage wherein
he is in a position to find out the reality and the work of the seven centres
which provide inlet and outlet for the moving forces and energies with which he
is immediately concerned in this particular incarnation. He enters upon a
prolonged period of observation, of experiment and experience and institutes a
trial and error, [250] a success and failure,
campaign which will call for all the strength, courage and endurance of which
he is capable.

Broadly speaking, the energy
of the soul works through the highest head centre and is brought into activity
through meditation and applied aptitude in contact. The energy of the
integrated personality is focussed through the ajna centre, between the eyes;
and when the disciple can identify himself with that, and is also aware of the
nature and the vibration of his soul energy, then he can begin to work with the
power of direction, using the eyes as directing agencies. There are, as you
have gathered in your studies, three eyes of vision and direction at the
disposal of the disciple.

1. The inner eye, the
single eye of the spiritual man. This is the true eye of vision and involves
the idea of duality (of the see-er and that which is seen). It is the divine
eye. It is that through which the soul looks forth into the world of men and
through which direction of the personality takes place.

2. The right eye, the
eye of buddhi, the eye which is in direct responsive relation to the inner eye.
Through this eye the highest activity of the personality can be directed upon
the physical plane. You have therefore in this connection a triangle of
spiritual forces which can be swept into unique activity by the advanced
disciple and initiate.

[251]

It is through this
triplicity, for instance, that the trained initiate works when dealing with a
group of people or with an individual.

3. The left eye, the
eye of manas, the distributor of mental energy under correct control—correct as
far as personality purposes are concerned. This eye is also a part of a
triangle of forces, available for the use of the aspirant and the probationary
disciple.

The inner or divine eye is
quiescent and relatively inactive, being only the organ of observation where
the soul is concerned and it is not yet—in the majority of cases—a distributor
of directing soul energy. The disciplined reoriented aspirant, however,
integrated and focussed in his purified personality, is using both buddhic and
manasic force; he is beginning to be intuitional and predominantly mental. It
is when these two triangles are under control and are beginning to function
properly that the seven centres in the etheric body are brought under clear
direction, become the recipients of the established rhythm of the developed
human being, and present consequently an instrument to the soul through which
appropriate energies can flow and the full organisation and purpose of a
functioning son of God can be manifested on Earth.

Next comes what we have
called the stage of direction. The soul or the integrated personality is in
command or—on a higher turn of the spiral—the Monad is in command [252] and the personality is simply then the agent of
spirit. Through the two triangles or through both of them working synchronously,
the centres up the spine (five in all) are brought under rhythmic control.
Energy is directed into them or through them; they are steadily brought into a
beauty of organisation which has been described as a "life aflame with
God"; it is a life of spiritual application and service wherein the higher
triangle is the most potent.

The following three
statements sum up the story of the eventual release of the disciple from the
Great Illusion:

First: As the soul, working
through the higher triangle, becomes the directing agent, illusion is
dispelled. The mind becomes illumined.

Second: As the personality
(under the growing influence of the soul) works through the second triangle,
glamour is dissipated. The control of the astral nature is broken.

Third: As the disciple,
working as the soul and as an integrated personality, assumes direction of his
life expression, maya or the world of etheric energies becomes devitalised, and
only those forces and energies are employed which serve the need of the disciple
or the initiate as he fulfils divine intent.

You will note that this is
all embodied and brought about in the sevenfold work described above. This can
be summarised as follows:

1. The disciple discovers the
focus of his identification.

2. He ascertains the nature
of the forces he is in the habit of using and which perpetually seem to swing
him into action.

[253]

3. He becomes aware of the
strength and frequency of this force expression.

All this is carried forward
as the mental observer.

4. He becomes conscious of
the quality of the forces employed, their ray relation or their astrological
significance.

This is a sentient, feeling
activity and is not so basically mental as the previous three stages.

5. He identifies the centres
in the etheric body and becomes aware of their individual existence as force
agents.

6. The two "triangles of
vision and direction" in the head reach a stage of organisation and become

a. Active and functioning
mechanisms.

b. Related and functioning,
as one expressive instrument. This is an objective and subjective activity.

7. The galvanising of the
physical body into activity through the medium of the directing agencies in the
head and through the centres up the spine.

The question now arises as to
how this is to be brought about. This brings us to our second point.

b. The use of the Science of the Breath.

There has been a great deal
of nonsense talked and taught about the science of the breath. Many groups give
a great deal of dangerous instruction anent breathing—dangerous because it is
based on book knowledge and its exponents have never practised it extensively
themselves, and dangerous because many groups simply exploit the unready, [254] usually for commercial gain. Fortunately for the mass
of aspirants, the information and the instruction given are both feeble,
inaccurate and frequently innocuous, though there are many cases of
significantly bad reaction; fortunately, also, the purpose of the average
aspirant is so weak that he is incapable of persistent, daily, unchanging
compliance with the requirements and fails to render that application which
would be the guarantee of a dubious success; hence, in these cases, no danger
exists. Many occult groups exploit the subject in order to build up mystery and
to hold out inducements to the unwary, or give their adherents something to do
and thus gain kudos for themselves as learned and well trained occultists.
Anyone can teach breathing exercises. It is largely a matter of periodic in-breathing
and exhalation, timed and spaced according to the wish of the teacher. Where
there is persistence in effort, results will be achieved and these will usually
be undesirable because the average teacher emphasises the technique of the
breath and not the ideas which—upon the energy which that breath
engenders—should take form in the life of the disciple.

The entire science of the
breath is built around the use of the Sacred Word, the OM. The use of the Word
is intended to be confined to those aspirants who are earnestly pledged to
tread the Way, but it has been passed on and its use enjoined by many
unscrupulous teachers, particularly those swamis who come from India, pose as
Holy Men and get the silly women of the occident into their clutches. The Word is
then used with no spiritual intent but simply as a sound which, carried on the
breath, produces psychic results which indicate to the gullible their deep
spirituality. The trouble is that breathing is inevitably related to the OM,
but the effects are dependent upon motive and inner fixed intention. The
oriental, unless he has attained the fourth or fifth initiation, has no true
understanding of the [255] occidental or of
his mechanism and equipment which, as the result of a civilisation and a mode
of living, differs widely from that of the oriental. In the East, the problem
of the teacher or Guru is to take negatively polarised people and make them
positive. In the West, the races are as a whole positive in attitude and need
no such training as is rightly given to the oriental. What exactly do I mean
when I make this statement? I mean that in the East, the will factor (the
quality of the first aspect) is absent. The oriental, particularly the
inhabitant of India, lacks will, dynamic incentive and the ability to exert
that inner pressure upon himself which will produce definite results. That is
why that particular civilisation is so unadaptable to modern civilisation, and
that is why the people of India make so little progress along the lines of
regulated municipal and national life, and why they are so behind the times as
far as modern civilised living is concerned. Generalising, the occidental is
positive and needs the directive force of the soul and can produce it with very
little teaching. In the Aryan race, a fusion is today taking place between the
will aspect, the mind and the brain. This is not so in the Orient. It will be
so later.

The only factor which makes
the breath effective is the thought, the intent and the purpose which lie
behind it. In this statement, you have the clue to dynamic useful breathing
exercises. Unless there is a clear appreciation of purpose, unless the disciple
knows just what he is doing as he practises esoteric breathing, and unless the
significance of the words "energy follows thought" is understood,
breathing exercises are sheer waste of time and can be dangerous. From this it
can be gathered that only when there is an alliance between breathing and
thinking will results be possible.

Behind this lies a third and
even more important factor—the WILL. Therefore, the only person who can safely [256] and usefully practise breathing exercises is the man
whose will is active—his spiritual will and, therefore, the will of the
Spiritual Triad. Any disciple who is in process of building the antahkarana can
begin to use, with care, directed breathing exercises. But, in the last
analysis, it is only the initiates of the third degree and who are coming under
monadic influence who can properly and successfully employ this form of life
direction and reach effective results. This is fundamentally true. However, a
beginning has to be made and to this effort all true disciples are invited.

If all the implications in
the above paragraph are considered, it will be apparent that the disciple has
to establish—as a preliminary step—a direct relation between his brain, his
mind and the will aspect of the Spiritual Triad; in other words, the negative
receptor of thought (the brain), the agent of the will (the mind), and the
Triad itself, have to be brought into contact with each other, via the
antahkarana. When such a relation exists or is beginning to be established,
then breathing exercises can safely and profitably be attempted. You see, my
brother, only the directed will, using the organised rhythmic breath as its
agent, can control the centres and produce an ordered purpose in life.
Therefore, it is the dominating idea or line of mental activity with which the
disciple must be concerned as he performs a breathing exercise. This idea must
embody some purpose, some planned activity and some recognised goal before the
breath which will engineer or implement it is generated, assembled, sent forth and
thus becomes the carrier of power. This has to be done upon the wings of
conscious intention, if I may here speak symbolically. I would urge you to read
these last sentences with frequency because they concern the Science of the
Breath and hold the clue to needed work. This science is primarily and
fundamentally concerned with ideas as formulated into clear thoughtforms [257] and thus condition the life of the disciple upon
etheric levels. From there, they eventually condition his physical plane life.

I have no intention here of
giving any breathing exercises which disciples or aspirants could use—or, more
probably, misuse. Their first responsibility is to become aware of the impulses
within themselves which could galvanise the centres into activity and so
produce conditions and events upon the physical plane. When these are clear and
firmly established in the mind consciousness of the disciple, nothing can then
stop their emergence in due time into the light of day. But they must follow an
ordered process of gestation and of timed appearance.

When there is true idealism,
right thought, plus an understanding of the vehicle of expression and the world
of forces into which the idea has to be launched, then the student can safely
follow certain scheduled breathing exercises and the second phase or the result
of sound rhythmic breathing will appear. This is Inspiration.

Breathing exercises, my
brother, have a purely physiological effect when not impelled or motivated by
directed thought and when they are not the result of the aspirant attaining and
adhering to a point of tension. Steadily, whilst the process of inhalation and
exhalation is being carried forward, a clear line of active thinking must be
preserved so that the breath (as it is sent out) is qualified and conditioned
by some idea. It is here that the average aspirant fails so often. He is
usually so intensely preoccupied with the process of directing breathing and so
expectant of some phenomenal results, that the living purpose of the breath is
forgotten; this is to energise and add quality to the life of the centres
through the medium of some projected and presented thought, expressing some
sensed and determined idea. Where this background of idealistic thought is
lacking, then the results of the breath will be practically nil or—[258] where there are results of any kind under these
circumstances—they will be in no way concerned with thought but will be psychic
in nature. They can then produce lasting psychic trouble, for the emanating
source of the activity is astral and the projected energy goes to centres below
the diaphragm, thus feeding the lower nature, enriching and strengthening its
astral content and thereby enhancing and deepening glamour. The results can
also be physiological, producing the stimulation of the etheric body leading to
the strengthening of the physical nature; this often leads to serious results,
for the breath is carried to centres which should be in "process of
elevation" as it is esoterically called; this increases their physical
potency, feeds the physical appetites and makes the task of the aspirant much
harder as he seeks to sublimate the lower nature and anchor or focus the life
of the centres above the diaphragm or in the head.

Glamour and maya are then
increased and for the life in which these exercises are misapplied, the
aspirant remains in a static and unprofitable condition. As he breathes in or
inhales, he draws the breath from within his own aura, his auric ring-pass-not;
he feeds the lower nature and sets up a vicious circle within himself which
strengthens day by day until he is completely enmeshed by the glamour and maya
which he is constantly establishing and re-establishing. The lower centres are
steadily vitalised and become extremely active and the point of tension from
which the aspirant then works is found in the personality and is not focussed
in relation to the soul; the consciousness of the uniqueness of special
breathing and the expectancy of phenomenal results bar out all thought, except
lower reactions of a kama-manasic nature; emotion is fostered and the power of
the astral body is tremendously increased; very frequently also the
physiological results are potent and [259] noticeable,
such as a great chest development and the muscular strengthening of the
diaphragm. Something of this can be seen in the case of operatic singers.
Singing, as now taught, is an expression of some of the lower aspects of the
breath, and the breathing in the case of the above vocalists produces much
breast development, intensifying emotionalism, producing instability in the
life expression (which is often referred to as temperament) and keeps the
singing aspect entirely astral in nature.

There is a higher and better
mode of song, actuated by a difference in the point of tension and involving a
breathing process which draws the needed energy upon the breath from sources
higher and far more extensive than those normally used; this will produce the
inspiration which will involve the whole man and not simply his emotional
reaction to the theme of his song and his audience. This will bring into being
a new mode and type of singing and of breathing, based on a form of mental
breathing which will carry energy and consequent inspiration from sources
without the personality aura. The time for this is not yet. My words will be
little understood today, but the singing in the next century will be by those
who will know how to tap the reservoirs of inspiration by means of a new method
and technique in breathing. These techniques and exercises will be taught, to
start with, in the new and coming schools of esotericism.

Inspiration is a process of
qualifying, vitalising and stimulating the reaction of the personality—via the
centres—to that point of tension where soul control becomes present and
apparent. It is the mode whereby energy from the soul can flood the personality
life, can sweep through the centres, expelling that which hinders, ridding the
aspirant of all remaining glamours and maya, and perfecting an instrument whereby
the music of the soul and, later, the musical quality of the Hierarchy can be
heard. Forget not [260] that sound permeates all
forms; the planet itself has its own note or sound; each minute atom also has
its sound; each form can be evoked into music and each human being has his
peculiar chord and all chords contribute to the great symphony which the
Hierarchy and Humanity are playing, and playing now. Every spiritual group has
its own tune (if I may employ so inappropriate a word) and the groups which are
in process of collaborating with the Hierarchy make music ceaselessly. This
rhythm of sound and this myriad of chords and notes blend with the music of the
Hierarchy itself and this is a steadily enriching symphony; as the centuries
slip away, all these sounds slowly unite and are resolved into each other until
some day the planetary symphony which Sanat Kumara is composing will be
completed and our Earth will then make a notable contribution to the great
chords of the solar system—and this is a part, intrinsic and real, of the music
of the spheres. Then, as the Bible says, the Sons of God, the planetary Logoi,
will sing together. This, my brother, will be the result of right breathing, of
controlled and organised rhythm, of true pure thought and of the correct
relation between all parts of the chorus.

Think out this theme as a
meditation exercise and gain inspiration thereby.

c. The Technique of Indifference

I have, in my other books,
given much information anent the etheric body and the centres—major and
minor—which are to be found within its radius. There is a tendency among
students to identify the centres with the physical body in their thinking and
not so clearly with the etheric body. This concerns location in the majority of
cases and is a mistake. Aspirants would do well to avoid any concentration at
all [261] upon the physical body and learn gradually to shift
their focus of attention into the etheric body. Necessarily the physical body
is active and potent but increasingly it should be regarded as an automaton,
influenced and directed by:

1. The vital body and the
forces of maya; or by inspiration, emanating from points of spiritual tension.

2. The astral vehicle and the
forces of glamour; or sentient, conscious love, emanating from the soul.

3. The mind and the forces of
illusion; or by illumination, coming from higher sources than the life in the
three worlds.

4. The soul, as the vehicle
of monadic impression, until such time as the antahkarana is built—that bridge
in mental matter which will eventually link the Monad and the personality.

One of the problems which
disciples have to solve is the source of the incentive, impulses, impressions
or inspiration which—via the etheric body—sweep the physical vehicle into
activity upon the physical plane, thus giving a demonstration of the quality,
purpose and point of tension of the incarnating man, and manifesting the nature
of the man as he is at any particular point upon the ladder of evolution.
According to the tensions and impulses indicated, will be the activity of the
centres. You can see, therefore, how much that I teach reverses the usual
occult procedures. I teach no mode of awakening the centres because right
impulse, steady reaction to higher impulsions and the practical recognition of
the sources of inspiration will automatically and safely swing the centres into
needed and appropriate activity. This is the sound method of development. It is
slower, but leads to no premature development and produces a rounded out
unfoldment; it enables the aspirant to [262] become
truly the Observer and to know with surety what he is doing; it brings the
centres, one by one, to a point of spiritual responsiveness and then
establishes the ordered and cyclic rhythm of a controlled lower nature. That
breathing exercises may eventually find a place in the training of the disciple
is true and possible, but they will be self-initiated as a result of rhythmic
living and a constant right use of the Sacred Word, the OM. When, for instance,
a disciple in meditation sounds the OM seven times, it is the equivalent of a
breathing exercise; when he can send the energy thus generated on the wings of
conscious planned thought to one or other of the centres, he is bringing about
changes and readjustments within the mechanism which handles force, and when
this can be carried out with ease and with the mind held at a point of
"thought-full tension," then the disciple is well on the way to
shifting his entire focus of attention away from the world of illusion, glamour
and maya and into the realm of the soul, in the world of the "clear cold
light" and into the kingdom of God.

When he also adds to this an
understanding and the practice of the Technique of Indifference, he stands free
and liberated and is essentially at all times the Observer and User of the
apparatus of manifestation.

What is this technique? What
is indifference? I wonder, brother of mine, if you understand the significance
of this word "indifference"? It means in reality the achieving of a
neutral attitude towards that which is regarded as the Not-self; it involves a
repudiation of similarity; it marks the recognition of a basic distinction; it
signifies refusal to be identified with anything save the spiritual reality as far
as that is sensed and known at any given point in time and space. It is,
therefore, a much stronger and vital thing than what is usually meant when the
word is used. It is active repudiation without any concentration upon that
which is [263] repudiated. That is a statement of moment and warrants
your careful consideration. It is concerned with the point of tension from
which the observing disciple or aspirant is working. The point of tension
becomes the emanating source of some type of energy, and this pours down into
and through the etheric body without being in any way affected by maya or by
the concentration of diverse forces of which the etheric body is ever composed.
Indifference, technically understood, signifies direct descent from there to here,
without deviation or distortion. The manifesting entity, the disciple, stands
steady and firm at this point of tension and his first step is, therefore, to
ascertain where that is, on what plane it is found, and what is the strength of
the tension upon which he has to depend. The next step is to discover if that
which he seeks to convey to the physical body, and thus produce effects upon
the outer world of experiment and experience, is distorted by illusion of any
kind, arrested in its expression by glamour, or liable to be sidetracked by
uncontrolled forces and by the maya which these produce. This he ascertains not
by identifying himself, stage by stage of descent, with the hindrances and
possible obstructions but by intensifying his point of tension, by the constant
recollection of the truth that he is the Self and not the not-self and by a
process of projection; this projection is defined as sending of energy,
qualified and recognised, from the point of tension direct and undeviatingly to
the vital body from whence it can find its way to the seven centres of control.

It is at this point that he
applies the technique of indifference for, if he does not, that which he is
seeking to express may be held up and arrested by etheric force or by the veils
of maya. He works consequently from a point of intense concentration; he
refuses any "attachment" to any form or plane as he projects the
energy into and [264]
through the three worlds. When he
discovers any arresting or sidetracking of progress through active illusion, or
glamour, he "detaches" himself consciously from such contacts and
braces himself for the final stage of indifference or repudiation of all forces
except those which he—consciously and with purpose—is seeking to use upon the
physical plane.

In the last analysis, my
brother, the point of tension for the average disciple will be found on mental
levels, involving the illumined mind and a growing soul contact:

a. He will be able then to
"see" clearly in the light of the soul, and with a developed sense of
values; he can consequently dispel illusion.

b. He will be able to project
light, consciously, on to the astral plane and can thus dissipate glamour.

c. He will be able to pour
light energy through the etheric body and anchor the light or energy in the
appropriate centres because there will be complete indifference or
non-identification with maya.

Where the initiate is
concerned, the process is carried on at first from a point of tension within
the soul and later from a point of tension in the Spiritual Triad. In all
cases, however, once within the ring-pass-not of the three worlds, the
directing energy produces results as outlined in this book and brings about:

1. The dispelling of
illusion.

2. The dissipation of
glamour.

3. The overcoming of maya.

It sounds fairly simple and
easy of accomplishment as the aspirant reads these fairly simple elucidations
of a difficult [265]
process but that in itself is
delusion. Age-long identification with the form side of life is not easily
overcome and the task ahead of the disciple is a long and arduous one but one
which promises eventual success, provided there is clear thinking, earnest
purpose and planned scientific work.